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Pain Ḍuḥkha comes up owing to consciousness of physical body Śariira. Śariira takes birth based on the deeds/Karma.  Karma is performed, provoked by the dual feeling of likes and dislikes Raaga-Ḍveesha. This dual feeling crops up owing to pride generated by the dual Abhimaana. ṂAbhimaana is in turn a product of indiscrimination Aviveeka, the cause of this being ignorance Ajỵaana. The book explains at length this sequence of Seven  —  Ḍuḥkha - Śariira - Karma - Raaga-Ḍveesha - Abhimaana - Aviveeka -  Ajỵaana — Ḍuḥkhaaḍi-saptaka.


Aaṭmaa - Avasṭhaṭraayasaakshii.

SELF is the spectator of the three wakeful, dream and sleep states. Self is neither the sufferer nor the enjoyer of these states.


Aaṭmaa - Paỵcakoośaaṭiiṭaḥa.  

SELF transcends all the five sheathes – (1) Annamaya Food,    (2) Praaṇamaya Breathe, (3) Manoomaya Mind, (4) Vijỵaanamaya worldly practical knowledge, Science, (5) Aananḍamaya Happiness — which are faced in the mundane life.


Aaṭmaa - Śariiraṭrayavyaṭirikṭaḥa.

SELF transcends all the three – (1) Sṭuulaśariira physical body, (2) Suukshmaśariira Subtle body, (3) Kaaraṇaśariira Casual body — which conduct, develop and bind the being in the mundane life.


Aaṭmaa - Saṭ.

SELF is the in-built Element of Existence.



SELF is the Activation and Animation Caiṭanya, Revelation Prakaaśa, Awareness Jỵaana of Saṭ the Element of Existence.



SELF is the accomplishment Aananḍa of Saṭ the Element of Existence.



The synthesis of Brahman subjective growth  and the being by adoring.


Viśvaamiṭruni Ṭapassu.

The struggle of Viśvaamiṭra to observe penance, with provocative attitude, to attain the abode of the sage Vasishta.


Raama Ṭaṭṭvam.

Vaalmiiki Raamaayaṇa, Aḍhyaaṭma Raamaayaṇa, Vaasishtha Raamaayaṇa prove Raama as the characteristic entity of  the beings, where Nara the human being can conduct through the life, as Naaraayaṇa the imperishable entity.

Many more books of various lines of thought on the eternal truth are published for the benefit of the aspirants of the reality.